ma hjigs-pa-brgyad-skyobs), on which also are founded the eight Taras of Nyima-sba pas-(surajgupta).

26. Kurukulle Tārā. sgrol-ma-ku-ru-kul-le (P.-Dö-ma Kuru-Kulle).

This Kurukulle has one face and four hands. Symb.-Two right hands hold pole-axe and hammer, and the two left vajra, rod, and Asoka flower. She sits with leg flexed up and right leg pendant, and resting on a water bull,' and is adorned with silks and jewels. 27. Traimandala (Khadirayana) T. sgrol-ma-hjang-khu-gtsohkhor-gsum. Green Tara, of the Sandal forest. She has one face and two hands.

Symb.-Right hand holds a stemmed blue utpal in cara attitude, and the left is in the three-holy-onespointed-finger' (mtshon) attitude. She stands with the right leg slightly extended. She is adorned with silk and jewels. On her right side is yellow Marići, holding a branch of the Ašoka and a vajra; and on her left is Ral-gchig-ma black in Krodha fiendess' dress, holding a curved knife and skull-bowl.

ART. V.-A Trilingual List of Nāga Rājās, from the Tibetan. By L. A. WADDELL, M.B., M.R.A.S.

THE Lamas, as is well known, have preserved in very full form much archaic Indian lore, now otherwise imperfectly known or altogether lost. And a valuable feature of such Lamaist literature is the frequent use of bilingual names, where the Sanskrit name is supplemented by a most careful etymological translation into Tibetan, thus enabling us to fix the etymology of many of the Hindu and Buddhist mythological and historical names, regarding which vague guesses are often hazarded. These Tibetan etymologies, though not necessarily the true ones, are certainly those which over a thousand years ago were the current traditional etymologies in India. And as, even apart from etymological features, categorical lists of little known personages, mythological or prehistoric, are helpful to students of both Buddhism and Hinduism, I here give a list of Naga Rājās from the Maharyutpatti, in the bsTan-hgyur (Tén-gyur) section of the Lamaist Scriptures. This list, which may be compared with that in the Vayu Purana, seems to include many of the Vedic terrestrial Naga Kings, the aboriginal enemies of the primitive Aryans, whose more direct descendants are now confined chiefly to the remote hills of Nagpur, Chhota Nagpur, etc., etc. Tibetan literature contains much information about these Nagas, one of Buddha's titles being 'King of the powerful Nagas.'

The transliteration is done strictly according to Csoma de Körös' system, with the exception that in the Sanskrit column the ds, ts, tsh, ny, and the Anusvāra have been respectively

transliterated by j, ch, chh, ñ, and ǹ. It will be noticed that the Tibetans always represent v by b. The English translations, forming the third column, have been mostly made from Jäschke's Tibetan Dictionary.

The terminal o, apparently as a Pāli vestige, seems to favour the antiquity of the source from which the original list was compiled. The supplementary list of the Plebian Nāgas does not show this peculiarity.

I am sorry I have been unable to compare the late Professor Minayeff's edition of the Sanskrit text of the Mahāvyutpatti, but I could not find a copy in London.